Ka:rmik Linguistics: Theory and Practice 1 An Overview of the Karmik Linguistic Theory by Chilukuri Bhuvaneswar

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Ka:rmik Linguistic Theory is inspired by the monumental commentaries of Sri: A:di Samkara Bhgavatpu:jyapa:dah on the Holy Bhagavad Gi:tha and the Upanishads and it is formulated as a non-religious, dispositional, sociocognitive linguistic theory. It considers language from a holistic perspective of form-function-cognition-disposition in interconnected-interrelated-interdependent network of action -reaction sequences to construct the ka:rmik (experiential) reality of human beings living in a context. It contrasts with the Chomskyan (language as a mental phenomenon) and hallidayan ( language as a social phenomenon) and posits language as a dispositional (ka:rmik) phenomenon.
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  1 An Overview of The Ka:rmik Linguistic Approach I A. An Overview of the Theory The creation, production, and application of speech is not a simple and atomic but acomplex and holistic activity that involves an intricate interconnected-interrelated-interdependent networking of various levels beyond, above, within, below, andoutside language in Nature.BeyondAbove Outside ●  Below Within Fig. 1. The I-I-I Network of Language Language Connections Among them,  first, there is the spatio-temporal-material actional context in whichhuman beings are born, exist, and die as individuals. (1a) Birth - Existence – Death – Continuation Spatio-temporal-material ActionalContext ( Substratum);   second, as they are born, they are biologically constituted with: 1) a body with a brainand vocal organs to perform physical and vocal action, 2) a mind to cognize, execute,and experience action, and 3) a disposition (personality)   – which is a complex of traits(guna:s), knowledge, and internalized habits (va:sana:s) becoming operative by 4)Consciousness according to the Ka:rmik Linguistic Theory – to generate, specify, anddirect the cognition, execution, and experience of action. (1b) Human Being = [Body + Mind + Disposition] + Consciousness; third, as they exist and die (existence), they live which is basically a matter ofperforming action for the fulfilment of their desires – that vary contextually (bothspatio-temporal-materially and socio-cultural-spiritually) according to their disposition(personality) as they grow up - for the experience of pleasure from the entry point oftheir birth to the exit point of their death: all these three factors of their existence(existentiality), their constitution (personality), and their living (experientiality) areinterconnected-interrelated-interdependent ( ) . (1c) Living = Experience of Action for the Fulfilment of Desires Impelled byDisposition(1d) Existence Disposition Experience;  2  fourth, as they live as individuals, they do so as members of groups within groups(societies within societies) and perform group activity through individual andinterpersonal activity and vice versa, again, in an interconnected, interrelated, andinterdependent individual-collective network for the negotiation of their desires bytheir dispositional coordination of activity; and  finally  , they live in a context, and conduct their living by coordinating their contextualactivity for the fulfilment of their desires and the consequent experience ofpleasure/pain. (1e) Individual Group Greater Group Individual /Social Experience As a result, their living becomes (individual) dispositional, socioculturalspiritual,spatiotemporalmaterial, contextual activity and its experience - which is called samsa:ram or ka:rmik experience in the Ka:rmik Linguistic Theory where the adjective ka:rmik refers to this experience as a principle without any religious connotations - notethe spelling of ka:rmik as opposed to karmic to denote the new meaning (cf. thespellings of Intention vs Intension; and the changes in meaning of karma in Hinduismand karma in Sanskrit grammar to justify such a new spelling).To explain it further, the adjective ka:rmik refers to that experiential    principle of cause-effect reality observed in day-to-day living of the individual (and collective) human beings as living systems with reference to their variable dispositional contextualactional perspective where the experience of pain and pleasure (through cause-effect) isgenerated, specified, directed and materialized through the primary means ofdispositional impulsions [ vis a vis the physical perspective of matter as non-livingsystems where there is no experience but only cause-effect as observed in physical laws;and the religious (approximately spiritual) perspective where there is experience butthrough the primary means of piety and sin: religion (as the HOW) is a theory ofspirituality (as the WHAT)].To be more explicit, this experience is referred to as it is empirically and socio-cognitivelyobserved and not   theologically and scripturally established by specific causality outside thepresent birth. Therefore, this experience is neither motivated by recourse to rebirth (asin Hinduism, Buddhism, Sikhism, and Jainism as well as esoteric Christianity,Rosicrucianism, and Spiritism and probably in Jesuit theology(?)) nor by destiny (as inthe mainstream Christianity and Islam). It is beyond the scope of the Ka:rmik LinguisticTheory. All these five factors are BEYOND language and are controlled by Nature (i.e.,the Immanent Intelligence in Nature) by delegating disposition (personality orsvabha:vam) to control all human activity individually and collectively in aninterconnected, interrelated, and interdependent, contextual network. This constitutes  3 the KA:RMIK REALITY (again, note the spelling of ka:rmik as opposed to karmic to denotethe new meaning) of human existence which is its CAUSAL REALITY. The external world   out there with objects, states of being, and actions; the internal   world   in here within the individual with emotions, feelings, intellection, and ideas, asknowledge; the possible worlds that can be materialized out of the external andinternal worlds: and the imaginary worlds that can only be visualized and consideredto be not possible at the time of their visualization are ABOVE language and constitutethe semiotic content of language, which is the PHENOMENAL OR MATERIAL ACTIONALREALITY . Phenomenal actional reality embodies ka:rmik reality via dispositional realityas follows.When actional reality is dispositionallyboth cognized and semiotically represented toperform a function (for the fulfilment of a desire and its further experience of pleasure)as meaning, it becomes the DISPOSITIONAL REALITY . As such, it embodies ka:rmikreality. This is WITHIN language. This is a dispositionallygenerated, specified, anddirected type of knowledge of activity as meaning. It is differentiated (patterned)semiotic cognition of differentiated (patterned) actional reality as this and that(indeterminate objectification), as so and so (determinate objectification), and as suchand such (object – qualitativity). In other words, it is the inner dispositional reality thatevolved into dispositionallyproduced external actional reality. This is the pattern oflanguage which embodies meaning. The patterned structuration of the semioticallyrepresented meaning in the medium of sound is also within language as its form. Thisis the material (phonic) structure of language which embodies the pattern.When speech is used, it becomes lingual action and when it is further used in a context,it becomes contextual lingual action; and when chosen, it becomesdispositionalcontextual action; and furthermore dispositional sociocultural -spiritualaction in its cultural context. This gives rise to its ultimate experience. Itscontextualized experiential structuration as a complex of form-function-cognition-disposition (personality)-action is BELOW language. This constitutes the LINGUALACTIONAL REALITY which is a part of the overall structuration of the contextual actionalreality generated, specified, and directed for the construction of ka:rmik reality.This ka:rmik reality is experienced not only in terms of lingual actional reality but alsoin terms of a (W)holistic experiential network (an atomic-holistic network within networksprinciple) of triple action (i.e., an experiential, dispositional, mental, vocal, and physicalaction complex). Just like a bird not only needs a body (consisting of the limbs, wings,etc. for  physical action ), not only chirping ( vocal action) that sends signals, not only amind that processes the activity of flying, etc. ( mental action ), but also a disposition(personality) that generates, specifies, directs, and materializes its activities ( dispositional  4 action ) to   experience its  flying   existence in the spatiotemporalmaterial plane of the world inits own socioculturalspiritual context with the other birds ( experiential action ), so also ahuman being does need not only a body, a mind, and a vocal organ but also adisposition (personality) to coordinate the coordination of action through speech toexperience his living within the spatiotemporalmaterial plane of the world within hisown socioculturalspiritual context with the other human beings as well as theenvironment that consists of the rest of creation. His existence is interconnected-interrelated-interdependent (I-I-I) with other phenomena in a huge mind bogglingnetwork of action-reaction sequences. Hence, a theory of language should also I-I-I allthese networks in a unified framework – otherwise, it will be like describing a womanlike an object of flesh for enjoyment, or a source for raising a family, or a rudder tostabilize man, etc. but she is all these and beyond all of them.Since lingual actional reality is a semiotic reality of phenomenal actional reality, it is ametaphorical reality and interestingly it is created by and from actional reality andreflexively used to generate, specify, and direct actional reality itself as well as itsexperience through disposition (personality). Thus, as Sri: A:di SamkaraBhagavatpu:jyapa:dah puts it, name- oriented creation and form-oriented creation arethe two forms of this jagat (world). Hence, a theory of language must and should be a(W)holistic theory but not an atomic theory at all: Just as a human being cannot bedescribed atomically in terms of his form, or function, or conceptualization, so alsolanguage cannot be described in terms of formal, or functional, or cognitive theories; itcan only be described (w)holistically.Actional Reality created dispositionally becomes dispositional (actional) reality; andwhen disposition (personality)s vary across individuals and groups, the dispositionalreality becomes variable dispositional reality . At its empirical level, there is adifference of opinion regarding the cause of the variation in dispositions (personalities)- it may be due to genetics or context or both or divine dispensation. However, there isno dispute about the validity of cause – effect relations and living as dispositional,socioculturalspiritual, spatiotemporalmaterial, contextual activity and its experience.Consequently, there is no harm in considering the variation as causally variable  without reference to its specific causality as mentioned previously – the determinationof its specific causality is not within the scope of the Ka:rmik Linguistic Theory. Hence,it is causally variable dispositional, socioculturalspiritual, contextual actional,experiential reality which is called KA:RMIK REALITY in the Ka:rmik Linguistic Theory.This is beyond language and beyond human beings because it involves the networkingof the action-reaction sequences contextually . As human beings live, they do so byconstructing their dispositional reality to actualize their ka:rmik reality and experiencethe results of their karma (as their dispositional reality) in the form of pleasure or pain.
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